Constance. – Everywhere bourgeois society insists on the exertion of the will; only love is supposed to be involuntary, the pure immediacy of the feelings. In the longing for this, which means the dispensation from labor, the bourgeois idea of love transcends bourgeois society. However by unmediatedly putting up what is true as what is universally untrue, it inverts the former into the latter. It is not merely that pure feelings, as far as they are still possible in the economically determined system, socially turn thereby into the alibi for the domination of interest and testifies to a humanity, which does not exist. But rather the involuntariness of love itself, even where it is not arranged quite practically in advance, contributes to that whole, as soon as it establishes itself as a principle. If love is supposed to portray in society a better one, then it is capable of doing so not as a peaceful enclave, but only in conscious resistance. That however requires just that moment of caprice, which the bourgeois, to who love can never be natural enough, forbids it. Love means the capacity to not allow immediacy to wither from the ubiquitous pressure of mediation, of the economy, and in such fidelity it is mediated in itself, as tenacious counter-pressure. Those who love are only those who have the energy to hold fast to love. If social advantage, sublimated, still preforms the sexual drive-impulse, causes, through a thousand shadings of what is confirmed by the social order, now this person and now that one to appear spontaneously attractive, then the attraction which has once taken root contradicts this, by persisting where the gravity of society, above all in the intrigue which is regularly taken into society’s service, does not wish it to be. The test of the feelings is whether they endure beyond the feeling through duration, even if it were only obsession. The kind which, under the appearance [Schein] of unreflective spontaneity and proud of its presumed uprightness, rely completely and utterly on what it considers to be the voice of the heart, and runs away, as soon as it no longer thinks it perceives those voices, is in such sovereign independence precisely the tool of society. Passively, without knowing it, it registers the numbers, which roll out of the roulette wheel of their interests. By betraying the beloved, it betrays itself. The command of fidelity, which society legislates, is the means of unfreedom, but only through fidelity does freedom realize its insubordination against the command of society.